tian will soon know all about heaven. He will soon be there. He begins no day with any certainty that he may not close it in heaven: he lies down to rest at no time with any assurance that he will not wake in heaven amidst its full and eternal splendours. (c) The sinner will soon know fully what it is to lose heaven. A moment may make him fully sensible of his loss -for he may die; and a moment may put him for ever beyond the possibility of reaching a world of glory. VER. 5. Of such an one will I glory: yet of myself I will not glory, but in mine infirmi ties. Chap. xi. 30. Ver. 9, 10. to be well founded." I shall not be a fool." It Of such an one will I glory.-Of such a man it would be right to boast. It would be admitted that it is right to exult in such a man, and to esteem him to be peculiarly favoured by God. I will boast of him as having received peculiar honour from the Lord. Bloomfield, however, supposes that the words rendered "of such an one" should be translated "of such a thing," or of such a transaction; meaning "I can indeed justly boast of my being caught up to heaven as of a thing the whole glory of which pertains to him who has thus exalted me; but of myself, or of any thing in me, I will not boast." So Rosenmüller explains it. But it seems to me that the connexion requires that we should under-willing that my character and reputation, that stand it of a person, and that the passage is partly ironical. Paul speaks in the third person. He chooses to keep himself directly out of view. And though he refers really to himself, yet he would not say this directly, but says that of such a man they would admit it would be proper to boast. Yet of myself.-Directly. It is not expedient for me to boast of myself. "You would allow me to boast of such a man as I have referred to; I admit that it is not proper for me to boast directly of myself." But in mine infirmities. My weaknesses, trials, pains, sufferings; such as many regard as infirmities. See Note on chap. xi. 30. VER. 6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. For though I would desire to glory.-I take this to be a solemn and serious declaration of the irony which precedes; and that Paul means to say seriously, that if he had a wish to boast as other men boasted, if he chose to make much of his attainments and privileges, he would have enough of which to make mention. It would not be mere empty boasting without any foundation or any just cause, for he had as much of which to speak in a confident manner pertaining to his labours as an apostle, and his evidence of the Divine favour, as could be urged by any one. I might go on to speak much more than I have done, and to urge claims which all would admit 66 the estimate in which I shall be held by mankind, shall rest on that. I do not wish that my character among men shall be determined by my secret feelings; or by any secret extraordinary communication from heaven which I may have, and which cannot be subjected to the observation of my fellow-men. I am willing to be estimated by my public life; and however valuable such extraordinary manifestations may be to me as an individual; or however much they may comfort me, I do not wish to make them the basis of my public reputation. I expect to stand and be estimated by my public deeds; by what all men see and hear of me; and I would not have them form even a favourable opinion of me beyond that." This is the noble language of a man who public life entitled him to. He wished to have was willing to enjoy such a reputation as his the basis of his reputation such that all men could see and examine it. Unlike enthusiasts and fanatics, he appealed to no secret impulses ; did not rest his claims for public confidence on any peculiar communications from Heaven; but wished to be estimated by his public deeds. And the important truth taught is, that however much communion we may have with God; however much comfort and support in prayer and in our favoured moments of fellowship with God; or however much we may fancy in this way that we are the favourites of Heaven; and however much this may support us in trial; still this should not be made the foundation of claim to the favourable opinions of our fellow-men. By our public character; by our well-known actions; by our lives as seen by meu, we should desire to be satisfied with such a measure of public esteem as our deportment shall fairly entitle us to. We should seldom, perhaps, refer to our moments of secret, happy, and most favoured communion with God. Paul kept his most elevated joys in this respect secret for fourteen years: what an example to those who are constantly blazoning their Christian experience abroad, and boasting of what they have enjoyed! We should never refer to such moments as a foundation for the estimate in which our character shall be held by our fellowmen. We should never make this the foundation of a claim to the public confidence in us. For all such claims; for all the estimate in which we shall be held by men, we should be willing to be tried by our lives. Paul would not even make a vision of heaven; not even the privilege of having beheld the glories of the upper world, though a favour conferred on no other living man, a ground of the estimate in which his character should be held! What an example to those who wish to be estimated by secret raptures, and by special communications to their souls from heaven! No. Let us be willing to be estimated by men by what they see in us; to enjoy such a reputation as our conduct shall fairly entitle us to. Let our communion with God cheer our own hearts; but let us not obtrude this on men as furnishing a claim for an exalted standard in their estimation. And lest I should be exalted.-Lest I should be spiritually proud; lest I should become selfconfident and vain, and suppose that I was a special favourite of Heaven. If Paul was in danger of spiritual pride, who is not? If it was necessary for God to adopt some special measures to keep him humble, we are not to be surprised that the same thing should occur in other cases. There is abundant reason to believe that Paul was naturally a proud man. He was by nature self-confident; trusting in his own talents and attainments, and eminently ambitious. When he became a Christian, therefore, one of his besetting sins would be pride; and as he had been peculiarly favoured in his call to the apostleship; in his success as a preacher; in the standing which he had among the other apostles, and in the revelations imparted to him, there was also peculiar danger that he would become self-confident and proud of his attainments. There is no danger that more constantly besets Christians, and even eminent Christians, than pride. There is no sin that is more subtle, insinuating, deceptive; none that lurks more constantly around the heart and that finds a more ready entrance, than pride. He who has been characterized by pride before his conversion will be in special danger of it afterwards; he who has eminent gifts in prayer, or in conversation, or in preaching, will be in special danger of it; he who is eminently successful will be in danger of it; and he who has any extraordinary spiritual comforts will be in danger of it. Of this sin he who lives nearest to God may be in most special danger; and he who is most eminent in piety should feel that he also occupies a position where the enemy will approach him in a sly and subtle manner, and where he is in peculiar danger of a fall: Possibly the fear that he might be in danger of being made proud by the flattery of his friends may have been one reason why Paul kept this thing concealed for four- || teen years; and if men wish to keep themselves from the danger of this sin, they should not be forward to speak even of the most favoured moments of their communion with God. Through the abundance of the revelations.-By my being raised thus to heaven, and by being permitted to behold the wonders of the heavenly world, as well as by the numerous communications which God had made to me at other times. There was given to me.-That is, God was pleased to appoint The word which Paul uses is worthy of special notice. It is that this "thorn in the flesh" was given to him, implying that it was a favour. He does not complain of it; he does not say it was sent in cruelty; he does not even speak of it as an affliction; he speaks of it as a gift, as any man would of a favour that had been bestowed. Paul had so clear a view of the benefits which resulted from it that he regarded it as a favour, as Christians should every trial. A thorn in the flesh. me. The word here used (kóλoy) occurs nowhere else in the New Testament. It means properly any thing pointed or sharp, e. g. a stake or palisade; (Xen. Anab. 5. 2. 5;) or the point of a hook. The word is used in the Septuagint to denote a thorn or prickle, as a translation of ' (sir) in Hos. ii. 6, "I will hedge up thy way with thorns;" to denote a pricking brier in Ezek. xxviii. 24, as a translation of (sillon,) meaning a thorn or prickle, such as is found in the shoots and twigs of the palm-tree and to denote "pricks in the eyes," (Numb. xxxii. 55,) as a translation of (sikkim,) thorns or prickles. So far as the word here used is concerned, it means a sharp thorn or prickle; and the idea is, that the trial to which he refers was as troublesome and painful as such a thorn would be in the flesh. But whether he refers to some infirmity or pain in the flesh or the body is another question, and a question in which interpreters have been greatly divided in opinion. Every one who has become familiar with commentaries knows that almost every expositor has had his own opinion about this, and also that no one has been able to give any good reason for his own. Most of them have been fanciful, and many of them eminently ridiculous. Even Baxter, who was subject himself to some such disorder, supposes that it might be the stone or gravel; and the usually very judicious Doddridge supposes that the view which he had of the glories of heavenly objects so affected his nerves as to produce a paralytic disorder, and particularly a stammering in his speech, and perhaps also a ridiculous distortion of the countenance. This opinion was suggested by Whitby, and has been adopted also by Benson, Macknight, Slade, and Bloomfield. But though sustained by most re spectable names, it would be easy to show that it is mere conjecture, and perhaps quite as improbable as any of the numerous opinions which have been maintained on the subject. If Paul's speech had been affected, and his face distorted, and his nerves shattered by such a sight, how could he doubt whether he was in the body or out of it when this occurred? Many of the Latin fathers supposed that some unruly and ungovernable lust was intended. Chrysostom and Jerome suppose that he meant the headache; Tertullian an earache; and Rosenmüller supposes that it was the gout in the head, kopfgicht, and that it was a periodical disorder, such as affected him when he was with the Galatians. (Gal. iv. 13.) But all conjecture here is vain; and the numerous strange and ridiculous opinions of commentators is a melancholy attestation of their inclination to fanciful conjecture where it is impossible, in the nature of the case, to ascertain the truth. All that can be known of this is, that it was some infirmity of the flesh, some bodily affliction or calamity, that was like the continual piercing of the flesh with a thorn; (Gal. iv. 13;) and that it was something that was designed to prevent spiritual pride. It is not indeed an improbable supposition that it was something that could be seen by others, and that thus tended to humble him when with them. The messenger of Satan.-Among the Hebrews it was customary to attribute severe and painful diseases to Satan. Comp. Job ii. 6, 7. Comp. Note on Luke xiii. 16. In the time of the Saviour malignant spirits are known to have taken possession of the body in numerous cases, and to have produced painful bodily diseases; and Paul here says that Satan was permitted to bring this calamity on him. To buffet me.-To buffet, means to smite with the hand; then to maltreat in any way. The meaning is, that the effect and design of this was deeply to afflict him. Doddridge and Clarke suppose that the reference is here to the false teacher whom Satan had sent to Corinth, and who was to him the source of perpetual trouble. But it seems more probable to me that he refers to some bodily infirmity. The general truth taught in this verse is, that God will take care that his people shall not be unduly exalted by the manifestations of his favour, and by the spiritual privileges which he bestows on them. He will take measures to humble them; and a large part of his dealings with his people is designed to accomplish this. Sometimes it will be done, as in the case of Paul, by bodily infirmity or trial, by sickness, or by long and lingering disease; sometimes by great poverty, and by an humble condition of life; sometimes by reducing us from a state of affluence, where we were in danger of being exalted above measure; sometimes by suffering us to be slandered and calumniated, by suffering foes to rise up against us who shall blacken our character, and in such a manner that we cannot meet it; sometimes by persecution; sometimes by want of success in our enterprises, and if in the ministry, by withholding his Spirit; sometimes by suffering us to fall into sin, and thus greatly humbling us before the world. Such was the case with David and with Peter; and God often permits us to see in this manner our own weakness, and to bring us to a sense of our dependence and to proper humility, by suffering us to perform some act that should be ever afterward a standing source of our humiliation; some act so base, so humiliating, so evincing the deep depravity of our hearts, as for ever to make and keep us humble. How could David be lifted up with pride after the murder of Uriah? How could Peter, after having denied his Lord with a horrid oath? Thus many a Christian is suffered to fall by the temptation of Satan, to show him his weakness, and to keep him from pride; many a fall is made the occasion of the permanent benefit of the offender. And perhaps every Christian, who has been much favoured with elevated spiritual views and comforts, can recall something which shall be to him a standing topic of regret and humiliation in his past life. We should be thankful for any calamity that will humble us; and we should remember that clear and elevated views of God and heaven are, after all, more than a compensation for all the sufferings which it may be necessary to endure in order to make us humble. VER. 8. For this thing I besought the Lord thrice, that it might depart from me. i Deut. iii. 23, 27. Ps. lxxvii. 2, 11. Lam. iii. 8. Matt. xxvi. 44. For this thing.-On account of this; in order that this calamity might be removed. I besought the Lord. The word "Lord" in the New Testament, when it stands without any other word in connexion to limit its signification, commonly denotes the Lord Jesus Christ. See Note on Acts i. 24. The following verse here shows conclusively that it was the Lord Jesus to whom Paul addressed this prayer. The answer was that his grace was sufficient for him; and Paul consoled himself by saying that it was a sufficient support if the power of Christ, implied in that answer, should rest on him. He would glory in trials if such was their result. Even Rosenmüller maintains that it was the Lord Jesus to whom this prayer was addressed, and says that the Socinians themselves admit it. So Grotius (on ver. 9) says that the answer was given by Christ. But if this refers to the Lord Jesus, then it proves that it is right to go to him in times of trouble, and that it is right to worship him. Prayer is the most solemn act of adoration which we can perform; and no better authority can be required for paying divine honours to Christ than the fact that Paul worshipped him, and called upon him to remove a severe and grievous calamity. Thrice. This may either mean that he prayed for this often, or that he sought it on three set and solemn occasions. Many commentators have supposed that the former is meant. But to me it seems probable that Paul on three special occasions earnestly prayed for the removal of this calamity. It will be recollected that the Lord Jesus prayed three times in the garden of Gethsemane that the cup might be removed from him. (Matt. xxvi. 44.) At the third time he ceased, and submitted to what was the will of God. There is some rea--"daughter of the voice," so frequently referred son to suppose that the Jews were in the habit to by the Jewish writers, and which they suppose of praying three times for any important bless- to be referred to in 1 Kings xix. 12, by the phrase, ing, or for the removal of any calamity; and "a still small voice." But it is impossible to dePaul in this would not only conform to the usual termine in what way it was done, and it is not custom, but especially he would be disposed to material. Paul was in habits of communion with imitate the example of the Lord Jesus. Among the Saviour, and was accustomed to receive revethe Jews three was a sacred number, and re- lations from him. The material fact here is, peated instances occur where an important that the request was not granted in the exact transaction is mentioned as having been done form in which he presented it, but that he rethrice. See Numb. xxii. 28; xxiv. 10. 1 Sam. ceived assurance of grace to support him in his iii. 8; xx. 41. 1 Kings xviii. 44. Prov. xxii. trial. It is one of the instances in which the 20. Jer. vii. 4; xxii. 29. John xxi. 17. The fervent prayer of a good man, offered undoubtprobability, therefore, is, that Paul on three dif- edly in faith, was not answered in the form in ferent occasions earnestly besought the Lord which he desired, though substantially answered Jesus that this calamity might be removed from in the assurance of grace sufficient to support him. It might have been exceedingly painful; him. It furnishes, therefore, a very instructive or it might, as he supposed, interfere with his lesson in regard to prayer, and shows us that we success as a preacher; or it might have been of are not to expect, as a matter of course, that all such a nature as to expose him to ridicule; and our prayers will be literally answered, and that he prayed, therefore, if it were possible, that it we should not be disappointed or disheartened if might be taken away. The passage proves that they are not. It is a matter of fact that not all it is right to pray earnestly and repeatedly for the prayers even of the pious, and of those who the removal of any calamity. The Saviour so pray having faith in God as a hearer of prayer, prayed in the garden; and Paul so prayed here. are literally answered. Thus the prayer of David, Yet it also proves that there should be a limit to (2 Sam. xii. 16-20,) was not literally answered; such prayers. The Saviour prayed three times; the child for whose life he so earnestly prayed and Paul limited himself to the same number of died. So the Saviour's request was not literally petitions, and then submitted to the will of God. answered. (Mark xiv. 36.) The cup of sufferThis does not prove that we should be limited to ing which he so earnestly desired should be taken exactly this number in our petitions; but it away was not removed. So in the case before proves that there should be a limit; that we Comp. also Deut. iii. 23-27. Job xxx. 20. should not be over-anxious; and that when it is Lam. iii. 8. So in numerous cases now, Chrisplain from any cause that the calamity will not tians pray with fervour and with faith for the be removed, we should submit to it. The Sa- removal of some calamity which is not removed; viour in the garden knew that the cup would not or for something which they regard as desirable be removed, and he acquiesced. Paul was told for their welfare, which is withheld. Some of indirectly that his calamity would not be re- the reasons why this is done are obvious. (1.) moved, and he submitted. We may expect no The grace that will be imparted if the calamity is such revelation from Heaven, but we may know not removed will be of greater value to the indiin other ways that the calamity will not be re- vidual than would be the direct answer to his moved, and we should submit. The child or prayer. Such was the case with Paul; so it was other friend for whom we prayed may die; or doubtless with David; and so it is often with the calamity, as, e. g. blindness, or deafness, or Christians now. The removal of the calamity loss of health, or poverty, may become perma- might be apparently a blessing; but it might nent, so that there is no hope of removing it; also be attended with dangers to our spiritual and we should then cease to pray that it may be welfare. The grace imparted may be of permaremoved, and we should cheerfully acquiesce in nent value, and may be connected with the dethe will of God. So David prayed most fer-velopment of some of the loveliest traits of Chrisvently for his child when it was alive; when it was deceased, and it was of no further use to pray for it, he bowed in submission to the will of God. (2 Sam. xii. 20.) us. tian character. (2.) It might not be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness, and with insubmission, for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so ear- 395 properly means, to pitch a tent upon; and then of abiding upon, or remaining with. The sense to dwell in or upon. Here it is used in the sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Learn hence, (1.) That a Christian never loses any thing by suffering and affliction. If he may obtain the favour of the Redeemer is more than a compen. favour of Christ by his trials, he is a gainer. The sation for all that we endure in his cause. (2.) The Christian is a gainer by trial. I never knew a Christian that was not ultimately benefited by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have advantages he has gained in affliction for all that found one who would be willing to exchange the the most uninterrupted prosperity and the highest honours that the world could give would impart. (3.) Learn to bear trials with joy. They are good for us. They develope some of the most lovely traits of character. They injure no one if they are properly received. And a Christian should rejoice that he may obtain what he does obtain in affliction, cost what it may. It is worth more than costs, and when we come to die, the things that we shall have most occasion to thank God for will be our afflictions. oh! if they are the means of raising us to a highdeemer there, who will not rejoice in his trials? er seat in heaven, and placing us nearer the Re And, would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor, and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us. My grace is sufficient for thee.—A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. meaning of the Saviour is, that he would support The him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The affliction was not indeed removed; but there was a promise that the favour of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. answer to our prayers, if we have the solemn It is a sufficient promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes. My strength is made perfect in weakness. -That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong, and who do not realize their need of Divine aid. It is not so completely manifested to those who are vigorous and strong, as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers, which may serve to illustrate this expression. Thus Pliny, vii.joys which I have witnessed have been maniEpis. 26, says, "We are best where we are weak." Seneca says, "Calamity is the occasion of virtue." Quintilian, "All temerity of mind is broken by bodily calamity." Minutius Felix, “Calamity is often the discipline of virtue." There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power in times of affliction. Most gladly therefore, &c.-I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favour of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that I endure. Christ. The strength which Christ imparts; his That the power of power manifested in supporting me in trials. May rest upon me, (ἐπισκηνώσῃ.)--The word VER. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong. nefits result from trials; since my afflictions are fested on a sick bed, and in the prospect of death. |